Synchronicity is the experience of two or more events, that are apparently causally unrelated or unlikely to occur together by chance,

that are observed to occur together in a meaningful manner. The concept of synchronicity was first described by Swiss psychologist Carl Gustav Jung in the 1920s.[1][citation needed] The concept does not question, or compete with, the notion of causality. Instead, it maintains that just as events may be grouped by cause, they may also be grouped by their meaning. Since meaning is a complex mental construction, subject to conscious and unconscious influence, not every correlation in the grouping of events by meaning needs to have an explanation in terms of cause and effect.

[edit] Description
Diagram illustrating concept of synchronicity by CG Jung The idea of synchronicity is that the conceptual relationship of minds, defined as the relationship between ideas, is intricately structured in its own logical way and gives rise to relationships that are not causal in nature. These relationships can manifest themselves as simultaneous occurrences that are meaningfully related. Synchronistic events reveal an underlying pattern, a conceptual framework that encompasses, but is larger than, any of the systems that display the synchronicity. The suggestion of a larger framework is essential to satisfy the definition of synchronicity as originally developed by Carl Gustav Jung.[2] Jung coined the word to describe what he called "temporally coincident occurrences of acausal events." Jung variously described synchronicity as an "acausal connecting principle", "meaningful coincidence" and "acausal parallelism". Jung introduced the concept as early as the 1920s but only gave a full statement of it in 1951 in an Eranos lecture[3] and in 1952, published a paper, Synchronizitt als ein Prinzip akausaler Zusammenhnge (Synchronicity An Acausal Connecting Principle)HYPERLINK \l "cite_note-Synchronicity-3"[4], in a volume with a related study by the physicist (and Nobel laureate) Wolfgang Pauli.[5] It was a principle that Jung felt gave conclusive evidence for his concepts of archetypes and the collective unconscious,[6] in that it was descriptive of a governing dynamic that underlies the whole of human experience and historysocial, emotional, psychological, and spiritual. Concurrent events that first appear to be coincidental but later turn out to be causally related are termed incoincident. Jung believed that many experiences that are coincidences due to chance in terms of causality suggested the manifestation of parallel events or circumstances in terms of meaning, reflecting this governing dynamic.[7] Even at Jung's presentation of his work on synchronicity in 1951 at an Eranos lecture his ideas on synchronicity were still evolving. Following discussions with both Albert Einstein and Wolfgang Pauli Jung believed that there were parallels between synchronicity and aspects of relativity theory and quantum mechanics. Jung was

transfixed by the idea that life was not a series of random events but rather an expression of a deeper order, which he and Pauli referred to as Unus mundus. This deeper order led to the insights that a person was both embedded in an orderly framework and was the focus of that orderly framework and that the realisation of this was more than just an intellectual exercise but also having elements of a spiritual awakening. From the religious perspective synchronicity shares similar characteristics of an "intervention of grace". Jung also believed that synchronicity served a similar role in a person's life to dreams with the purpose of shifting a person's egocentric conscious thinking to greater wholeness. A close associate of Jung, Marie-Louise von Franz, stated towards the end of her life that the concept of synchronicity must now be worked on by a new generation of researchers. [8] For example in the years since the publication of Jungs work on synchronicity, some writers largely sympathetic to Jung's approach have taken issue with certain aspects of his theory, including the question of how frequently synchronicity occurs. For example, in The Waking Dream: Unlocking the Symbolic Language of Our Lives, Ray Grasse suggests that instead of being a "rare" phenomenon, as Jung suggested, synchronicity is more likely all-pervasive, and that the occasional dramatic coincidence is only the tip of a larger iceberg of meaning that underlies our lives. Grasse places the discussion of synchronicity in the context of what he calls the "symbolist" world view, a traditional way of perceiving the universe that regards all phenomena as interwoven by linked analogies or "correspondences." Though omnipresent, these correspondences tend to become obvious to us only in the case of the most startling coincidences. The study of astrology, he argues, offers a practical method of not only becoming more conscious of these subtle connections but of testing and even predicting their occurrence throughout our lives.[9] One of Jung's favourite quotes on synchronicity was from Through the Looking-Glass by Lewis Carroll, in which the White Queen says to Alice: "It's a poor sort of memory that only works backwards".[10]HYPERLINK \l "cite_note-10"[11] 'It's very good jam,' said the Queen. 'Well, I don't want any TO-DAY, at any rate.' 'You couldn't have it if you DID want it,' the Queen said. 'The rule is, jam tomorrow and jam yesterday--but never jam to-day.' 'It MUST come sometimes to "jam to-day,"' Alice objected. 'No, it can't,' said the Queen. 'It's jam every OTHER day: to-day isn't any OTHER day, you know.' 'I don't understand you,' said Alice. 'It's dreadfully confusing!' 'That's the effect of living backwards,' the Queen said kindly: 'it always makes one a little giddy at first--' 'Living backwards!' Alice repeated in great astonishment. 'I never heard of such a thing!' '--but there's one great advantage in it, that one's memory works both ways.' 'I'm sure MINE only works one way,' Alice remarked. 'I can't remember things before they happen.' 'It's a poor sort of memory that only works backwards,' the Queen remarked.

[edit] Examples
The French writer mile Deschamps claims in his memoirs that, in 1805, he was treated to some plum pudding by a stranger named Monsieur de Fontgibu. Ten years later, the writer encountered plum pudding on the menu of a Paris restaurant and wanted to order some, but the waiter told him that the last dish had already been served to another customer, who turned out to be de Fontgibu. Many years later, in 1832, Deschamps was at a dinner and once again ordered plum pudding. He recalled the earlier incident and told his friends that only de Fontgibu was missing to make the setting completeand in the same instant, the now senile de Fontgibu entered the room.[12] In his book Synchronicity (1952), Jung tells the following story as an example of a synchronistic event: "A young woman I was treating had, at a critical moment, a dream in which she was given a golden scarab. While she was telling me this dream, I sat with my back to the closed window. Suddenly I heard a noise behind me, like a gentle tapping. I turned round and saw a flying insect knocking against the window-pane from the outside. I opened the window and caught the creature in the air as it flew in. It was the nearest analogy to a golden scarab one finds in our latitudes, a scarabaeid beetle, the common rose-chafer (Cetonia aurata), which, contrary to its usual habits had evidently felt the urge to get into a dark room at this particular moment. I must admit that nothing like it ever happened to me before or since." [13] The comic strip character Dennis the Menace featuring a young boy in a red and black striped shirt debuted on March 12, 1951 in 16 newspapers in the United States. Three days later in the UK a character called Dennis the Menace, wearing a red and black striped jumper made his debut in children's comic The Beano. Both creators have denied any causal connection. Jung wrote, after describing some examples, "When coincidences pile up in this way, one cannot help being impressed by themfor the greater the number of terms in such a series, or the more unusual its character, the more improbable it becomes."[14]

[edit] Criticism
Among some psychologists, Jung's works, such as The Interpretation of Nature and the Psyche, were received as problematic. Fritz Levi, in his 1952 review in Neue Schweizer Rundschau (New Swiss Observations), critiqued Jung's theory of synchronicity as vague in determinability of synchronistic events, saying that Jung never specifically explained his rejection of "magic causality" to which such an acausal principle as synchronicity would be related. He also questioned the theory's usefulness.[15] A possible explanation for Jung's perception that the laws of probability seemed to be violated with some coincidences[16] can be seen in Littlewood's law. In psychology and cognitive science, confirmation bias is a tendency to search for or interpret new information in a way that confirms one's preconceptions and avoids information and interpretations that contradict prior beliefs. It is a type of cognitive bias and represents an error of inductive inference, or as a form of selection bias toward

confirmation of the hypothesis under study or disconfirmation of an alternative hypothesis. Confirmation bias is of interest in the teaching of critical thinking, as the skill is misused if rigorous critical scrutiny is applied only to evidence challenging a preconceived idea but not to evidence supporting it.[17] Wolfgang Pauli, a scientist who in his professional life was severely critical of confirmation bias, made some effort to investigate the phenomenon, coauthoring a paper with Jung on the subject. Some of the evidence that Pauli cited was that ideas that occurred in his dreams would have synchronous analogs in later correspondence with distant collaborators.[18] It has been asserted that Jung's analytical psychological theory of synchronicity is equal to intellectual intuition.[19]

[edit] References
^ Tarnas, Richard (2006). Cosmos and Psyche. New York: Penguin Group. p. 50. ISBN 0-670-03292-1. ^ Jung, Carl (1960). The Structure and Dynamics of the Psyche (Collected Works of C.G. Jung, Volume 8). Princeton, N.J.: Princeton University Press. pp. 417519. ISBN 0691097747. ^ Casement, Ann, "Who Owns Jung?", Karnac Books, 2007. ISBN 1-85575-403-7. Cf. page 25. ^ Jung, Carl G. (1993) [1952]. Synchronicity: An Acausal Connecting Principle. Bollingen, Switzerland: Bollingen Foundation. ISBN 9780691017945. ^ Roderick Main (2000). "Religion, Science, and Synchronicity". Harvest: Journal for Jungian Studies. http://www.essex.ac.uk/centres/psycho/publications/RMpapers.htm. ^ Jung defined the collective unconscious as akin to instincts in Archetypes and the Collective Unconscious. ^ In Synchronicity in the final two pages of the Conclusion, Jung stated that not all coincidences are meaningful and further explained the creative causes of this phenomenon. ^ Tarnas, Richard, "Cosmos and Psyche", 2006, Penguin Group, New York, Pgs 5060 ^ Grasse,Ray,"The Waking Dream: Unlocking the Symbolic Language of Our Lives", 1996,Quest Books, pages=249-255 ^ lecture notes, Jung Foundation, New York City, 1980s. ^ Through the Looking-Glass, by Lewis Carroll, Ch. 5, Wool and Water.

^ Emile Deschamps, Oeuvres completes : Tomes I VI, Reimpr. de l'ed. de Paris 1872 - '74 ^ The Collected Works of C.G. Jung, paragraph 843, Princeton University Press Edition. ^ C. G. Jung Jung on Synchronicity and the Paranormal, p. 91 ^ Bishop, Paul (2000). Synchronicity and Intellectual Intuition in Kant, Swedenborg, and Jung. The Edwin Mellen Press. pp. 5962. ISBN 0773475931. ^ Jung On Synchronicity and the Paranormal p.91 ^ Tim van Gelder, "Heads I win, tails you lose": A Foray Into the Psychology of Philosophy ^ RealityShifters | Synchronicity ^ Bishop, pp 17-20.

[edit] Further reading

Aziz, Robert (1990). C.G. Jung's Psychology of Religion and Synchronicity (10 ed.). The State University of New York Press. ISBN 0-7914-0166-9. Aziz, Robert (1999). "Synchronicity and the Transformation of the Ethical in Jungian Psychology". In Becker, Carl. Asian and Jungian Views of Ethics. Greenwood. ISBN 0-313-30452-1. Aziz, Robert (2007). The Syndetic Paradigm: The Untrodden Path Beyond Freud and Jung. The State University of New York Press. ISBN 978-0-7914-6982-8. Aziz, Robert (2008). "Foreword". In Storm, Lance. Synchronicity: Multiple Perspectives on Meaningful Coincidence. Pari Publishing. ISBN 978-88-9560402-2. Carey, Harriet (1869). "Monsieur de Fontgibu and the Plum Pudding". Echoes from the Harp of France. p. 174. Cederquist, Jan (2010). Meaningful Coincidence. Times Publishing Limited. ISBN 978-0-462-09970-5. Holland, Mark (2001). Synchronicity: Through the Eyes of Science, Myth, and the Trickster. New York: Marlowe. ISBN 1-56924-599-1. , (1980). On Divination and Synchronicity: The Psychology of Meaningful Chance. Inner City Books. ISBN 0919123-02-3. Grasse, Ray (1996). The Waking Dream: Unlocking the Symbolic Language of

Our Lives. Quest Books. ISBN 0-835-6074-96. Jaworski, Joseph (1996). Synchronicity: the inner path of leadership. BerrettKoehler Publishers Inc.. ISBN 1-881052-94-X. , (1972). Synchronicity An Acausal Connecting Principle. Routledge and Kegan Paul. ISBN 0-7100-7397-6. , (1977). Jung on Synchronicity and the Paranormal: Key Readings. Routledge. ISBN 0-415-15508-8. , (1981). The Archetypes and the Collective Unconscious. Princeton University Press. ISBN 0-691-01833-2. Koestler, Arthur (1973). The Roots of Coincidence. Vintage. ISBN 0-394-719344. Main, Roderick (2007). Revelations of Chance: Synchronicity as Spiritual Experience. The State University of New York Press. ISBN 0-7914-7024-4. Mardorf, Elisabeth (in German). Das kann doch kein Zufall sei. Mansfield, Victor (1995). Science, Synchronicity and Soul-Making. Open Court Publishing Company. ISBN 0-8126-9304-3. Peat, F. David (1987). Synchronicity, The Bridge Between Matter and Mind. Bantam. ISBN 0-553-34676-8. , (1973). Jung, synchronicity, & human destiny: Noncausal dimensions of human experience. New York, Julian Press. ISBN 0870970569. OCLC 763819. , (1986). Lectures on the I Ching: Constancy and Change Bollingen edition. Princeton University Press; Reprint. ISBN 0-69101872-3.

[edit] External links

Tarlac, Sultan (2006) Jung's Error: Synchronicity A New Theory. New/Yeni Symposium Journal, 44 (3). pp. 151-156.